經號:   
   (中部117經 更新)
中部117經/四十大經(逐步品[12])(莊春江譯)[MA.189, SA.789]
  被我這麼聽聞
  有一次世尊住在舍衛城祇樹林給孤獨園。
  在那裡,世尊召喚比丘們:「比丘們!」
  「尊師!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!我將為你們教導有近因有資糧聖正定,你們要聽它!你們要好好作意!我將說。」
  「是的,大德!」那些比丘回答世尊。
  世尊說這個:
  「比丘們!而什麼是有近因、有資糧的聖正定呢?即:正見、正志、正語、正業、正命、正精進、正念。比丘們!凡被這七支準備的心一境性,比丘們!這被稱為『有近因』及『有資糧』的聖正定。
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?知道『邪見』為邪見;知道『正見』為正見,這是他的正見。
  比丘們!而什麼是邪見呢?『沒有施與的[果報],沒有祭祀的,沒有供養的,沒有善作惡作業的果、果報,沒有這個世間,沒有其他世間,沒有母親,沒有父親,沒有化生眾生,在世間中沒有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。』比丘們!這是邪見。
  比丘們!而什麼是正見呢?比丘們!我說正見還有二種:比丘們!有有漏的、有福分的依著果報的正見;有聖的、無漏的、出世間的、道支的正見。
  比丘們!而什麼是有漏的、有福分的、依著果報的正見呢?『有被施與的,有被祭祀的,有被供養的,有善作惡作業的果、果報,有這個世間,有其他世間,有母親,有父親,有化生眾生,在世間中有正行的、正行道的沙門婆羅門凡以證智自作證後告知這個世間與其他世間。』比丘們!這是有漏的、有福分的、依著果報的正見。
  比丘們!而什麼是聖的、無漏的、出世間的、道支的正見呢?比丘們!凡聖心的、無漏心的、聖道具足的、聖道修習者的慧、慧根、慧力、擇法覺支、正見道支,比丘們!這些被稱為聖的、無漏的、出世間的、道支的正見。
  他為了邪見的捨斷、為了正見的具足努力,那是他的正精進。他具念地捨斷邪見,具念地進入後住於正見,那是他的正念。像這樣,這三法對正見繞著跑、隨著轉,即:正見、正精進、正念。(136)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?知道『邪志』為邪志;知道『正志』為正志,這是他的正見。
  比丘們!而什麼是邪志呢?欲的意向、惡意的意向、加害的意向,比丘們!這是邪志。
  比丘們!而什麼是正志呢?比丘們!我說正志還有二種:有有漏的、有福分的、依著果報的正志;有聖的、無漏的、出世間的、道支的正志。
  比丘們!而什麼是有漏的、有福分的、依著果報的正志呢?離欲的意向無惡意的意向無加害的意向,比丘們!這是有漏的、有福分的、依著果報的正志。
  比丘們!而什麼是聖的、無漏的、出世間的、道支的正志呢?凡聖心的、無漏心的、聖道具足的、聖道修習者的思索、尋、意向、安止、細專注、心的固定、語行,比丘們!這被稱為聖的、無漏的、出世間的、道支的正志。
  他為了邪志的捨斷、為了正志的具足努力,那是他的正精進。他具念地捨斷邪志,具念地進入後住於正志,那是他的正念。像這樣,這三法對正志繞著跑、隨著轉,即:正見、正精進、正念。(137)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?知道『邪語』為邪語;知道『正語』為正語,這是他的正見。
  比丘們!而什麼是邪語呢?妄語離間語粗惡語雜穢語,比丘們!這是邪語。
  比丘們!而什麼是正語呢?比丘們!我說正語還有二種:有有漏的、有福分的、依著果報的正語;有聖的、無漏的、出世間的、道支的正語。
  比丘們!而什麼是有漏的、有福分的、依著果報的正語呢?妄語的戒絕、離間語的戒絕、粗惡語的戒絕、雜穢語的戒絕,比丘們!這是有漏的、有福分的、依著果報的正語。
  比丘們!而什麼是聖的、無漏的、出世間的、道支的正語呢?凡聖心的、無漏心的、聖道具足的、聖道修習者的從四種語惡行的遠離、棄離、迴避、戒絕,比丘們!這被稱為聖的、無漏的、出世間的、道支的正語。
  他為了邪語的捨斷、為了正語的具足努力,那是他的正精進。他具念地捨斷邪語,具念地進入後住於正語,那是他的正念。像這樣,這三法對正語繞著跑、隨著轉,即:正見、正精進、正念。(138)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?知道『邪業』為邪業;知道『正業』為正業,這是他的正見。
  比丘們!而什麼是邪業呢?殺生、未被給與的拿取邪淫,比丘們!這是邪業。
  比丘們!而什麼是正業呢?比丘們!我說正業還有二種:有有漏的、有福分的、依著果報的正業;有聖的、無漏的、出世間的、道支的正業。
  比丘們!而什麼是有漏的、有福分的、依著果報的正業呢?殺生的戒絕、未被給與的拿取的戒絕、邪淫的戒絕,比丘們!這是有漏的、有福分的、依著果報的正業。
  比丘們!而什麼是聖的、無漏的、出世間的、道支的正業呢?凡聖心的、無漏心的、聖道具足的、聖道修習者的從三種身惡行的遠離、棄離、迴避、戒絕,比丘們!這被稱為聖的、無漏的、出世間的、道支的正業。
  他為了邪業的捨斷、為了正業的具足努力,那是他的正精進。他具念地捨斷邪業,具念地進入後住於正業,那是他的正念。像這樣,這三法對正業繞著跑、隨著轉,即:正見、正精進、正念。(139)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?知道『邪命』為邪命;知道『正命』為正命,這是他的正見。
  比丘們!而什麼是邪命呢?設計(欺瞞)、攀談、暗示、譏諷、以利得換取其他利得,比丘們!這是邪命。
  比丘們!而什麼是正命呢?比丘們!我說正命還有二種:有有漏的、有福分的、依著果報的正命;有聖的、無漏的、出世間的、道支的正命。
  比丘們!而什麼是有漏的、有福分的、依著果報的正命?比丘們!這裡,聖弟子捨斷邪命後,以正命維生,比丘們!這是有漏的、有福分的、依著果報的正命。
  比丘們!而什麼是聖的、無漏的、出世間的、道支的正命呢?凡聖心的、無漏心的、聖道具足的、聖道修習者的從邪命的遠離、棄離、迴避、戒絕,比丘們!這被稱為聖的、無漏的、出世間的、道支的正命。
  他為了邪命的捨斷、為了正命的具足努力,那是他的正精進。他具念地捨斷邪命,具念地進入後住於正命,那是他的正念。像這樣,這三法對正命繞著跑、隨著轉,即:正見、正精進、正念。(140)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?比丘們!正見者的正志生起,正志者的正語生起,正語者的正業生起,正業者的正命生起,正命者的正精進生起,正精進者的正念生起,正念者的正定生起,正定者的正智生起,正智者的正解脫生起。
  比丘們!像這樣,有學具備八支者,阿羅漢具備十支。(在那裡,也以正智離種種惡不善法,走到修習圓滿。)(141)
  在那裡,比丘們!正見為先導,比丘們!而怎樣正見為先導呢?比丘們!正見者的邪見被滅盡,且凡以邪見為緣種種惡不善法生成,他的那些也被滅盡,以正見為緣的種種善法走到修習圓滿。正志者的邪志被滅盡……(中略)正語者的邪語被滅盡……正業者的邪業被滅盡……正命者的邪命被滅盡……正精進者的邪精進被滅盡……正念者的邪念被滅盡……正定者的邪定被滅盡……正智者的邪智被滅盡……正解脫者的邪解脫被滅盡,且凡以邪解脫為緣種種惡不善法生成,他的那些被滅盡,以及以正解脫為緣的種種善法走到修習圓滿。
  比丘們!像這樣,二十個善側、二十個不善側:大四十法的教說已轉起,不能被沙門,或被婆羅門,或被天,或被魔,或被梵,或被世間中任何者反轉。(142)
  比丘們!凡如果任何沙門或婆羅門想這大四十法的教說應該被呵責、應該被拒絕,在當生中對他來到應該被十如法種種說呵責處:如果尊師呵責正見,而凡邪見的沙門婆羅門們,他們是尊者的應該被尊敬者,他們是尊者的應該被稱讚者。如果尊師呵責正志,而凡邪志的沙門婆羅門們,他們是尊者的應該被尊敬者,他們是尊者的應該被稱讚者。如果尊師呵責正語……(中略)如果尊師呵責正業……如果尊師呵責正命……如果尊師呵責正精進……如果尊師呵責正念……如果尊師呵責正定……如果尊師呵責正智……如果尊師呵責正解脫,而凡邪解脫的沙門婆羅門們,他們是尊者的應該被尊敬者,他們是尊者的應該被稱讚者。比丘們!如果任何沙門婆羅門們想這大四十法的教說應該被呵責、應該被拒絕,在當生中對他來到應該被十如法種種說呵責處。
  比丘們!凡即使他們是歐卡拉的瓦砂與巴聶無因論者、無作業論者虛無論者,他們也認為[這]大四十法的教說不應該被呵責、不應該被反駁,那是什麼原因?以斥責、憤怒、指責的害怕。」
  世尊說這個,那些悅意的比丘歡喜世尊的所說。(143)
  四十大經第七終了。
MN.117/(7) Mahācattārīsakasuttaṃ
   136. Evaṃ me sutaṃ– ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi– “bhikkhavo”ti. “Bhadante”ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca– “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi sa-upanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī”ti. “Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca–
   “Katamo ca, bhikkhave, ariyo sammāsamādhi sa-upaniso saparikkhāro? Seyyathidaṃ– sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammā-ājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā– ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi sa-upaniso itipi, saparikkhāro itipi. Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti– sāssa hoti sammādiṭṭhi.
   “Katamā ca, bhikkhave, micchādiṭṭhi? ‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti– ayaṃ, bhikkhave, micchādiṭṭhi.
   “Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhiṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā ‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti – ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
   “Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ – ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   137. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi
   “Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo– ayaṃ, bhikkhave, micchāsaṅkappo.
   “Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo– ‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’”.
   “Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro– ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   138. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo– ayaṃ, bhikkhave, micchāvācā. Katamā ca, bhikkhave, sammāvācā? Sammāvācaṃpahaṃ, bhikkhave, dvāyaṃ vadāmi– atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave sammāvācā ariyā anāsavā lokuttarā maggaṅgā. Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī– ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī – ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   139. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro– ayaṃ, bhikkhave, micchākammanto. Katamo ca, bhikkhave, sammākammanto? Sammākammantaṃpahaṃ, bhikkhave dvāyaṃ vadāmi– atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī– ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī– ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   140. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchā-ājīvaṃ ‘micchā-ājīvo’ti pajānāti, sammā-ājīvaṃ ‘sammā-ājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. Katamo ca, bhikkhave, micchā-ājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā – ayaṃ, bhikkhave, micchā-ājīvo. Katamo ca, bhikkhave, sammā-ājīvo? Sammā-ājīvaṃpahaṃ, bhikkhave dvāyaṃ vadāmi– atthi, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchā-ājīvaṃ pahāya sammā-ājīvena jīvikaṃ kappeti– ayaṃ, bhikkhave, sammā-ājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchā-ājīvā ārati virati paṭivirati veramaṇī– ayaṃ, bhikkhave, sammā-ājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchā-ājīvassa pahānāya vāyamati, sammā-ājīvassa upasampadāya svāssa hoti sammāvāyāmo. So sato micchā-ājīvaṃ pajahati, sato sammā-ājīvaṃ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammā-ājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ– sammādiṭṭhi, sammāvāyāmo, sammāsati.
   141. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhiss bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammā-ājīvo pahoti, sammā-ājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. (tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti).
   142. “Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti… sammā-ājīvassa, bhikkhave, micchā-ājīvo nijjiṇṇo hoti… sammāvāyāmassa bhikkhave micchāvāyāmo nijjiṇṇo hoti… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti… sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
   “Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā– mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ.
   143. “Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti– sammādiṭṭhiṃ ce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāsaṅkappaṃ ce bhavaṃ garahati ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; sammāvācaṃ ce bhavaṃ garahati …pe… sammākammantaṃ ce bhavaṃ garahati… sammā-ājīvaṃ ce bhavaṃ garahati… sammāvāyāmaṃ ce bhavaṃ garahati… sammāsatiṃ ce bhavaṃ garahati… sammāsamādhiṃ ce bhavaṃ garahati… sammāñāṇaṃ ce bhavaṃ garahati sammāvimuttiṃ ce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ napaṭikkositabbaṃ amaññiṃsu. Taṃ kissa hetu? Nindābyārosa-upārambhabhayā”ti.
   Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
   Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ.
漢巴經文比對(莊春江作):
  「道支」(maggaṅgā,另譯為「道的一部份;道的支分」),智髻比丘長老英譯為「道的要素」(a factor of the path)。按:《破斥猶豫》以「聖道分」(Ariyamaggassa aṅganti)解說。
  「繞著跑、隨著轉」(anuparidhāvanti anuparivattanti),智髻比丘長老英譯為「行進與環繞」(run and circle around)。按:《破斥猶豫》以「成為俱生與前生後圍繞」(sahajātā ca purejātā ca hutvā parivārenti)解說。
  「思索、尋、意向、安止、細專注、心的固定、語行」(takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro),智髻比丘長老英譯為「想著,心思,意向,心理的專心一意,心理的固定,心的導向,言辭上的形成」(The thinking, thought, intention, mental absorption, mental fixity, directing of mind, verbal formation)。按:「安止」(appanā),另譯為「專注;根本定」,《破斥猶豫》以「成為一境後插入(固定)於所緣」(Ekaggo hutvā ārammaṇe appetīti)解說。「細專注」(byappanā, vi-appanā),另譯為「統覺;總括」,為「使安止增大(vaḍḍhetvā)」之意(使思索增大則為尋, vi-takko)。
  「二十個善側」(vīsati kusalapakkhā),智髻比丘長老英譯為「二十個在善邊的要素」(twenty factors on the side of the wholesome)。按:《破斥猶豫》說,正見等為十個,「以正見為緣的種種善法」等以意趣被稱為十個,這樣有二十個善側(sammādiṭṭhiādayo dasa, ‘‘sammādiṭṭhipaccayā ca aneke kusalā dhammā’’tiādinā nayena vuttā dasāti evaṃ vīsati kusalapakkhā honti)。「二十個不善側」即十邪道與以十邪道為緣的種種不善法,兩者合計為「大四十」(mahācattārīsako)。